With a high-school level understanding of science and theology, I was convinced by this "either-or" argument and, to my knowledge, became the first Young Earth Creationist in my local Nazarene church. I knew the enemy and the enemy had a name. It was Evolution.

After we both exhaled some relieved laughter, I whispered, "I believe God created the world and holds it together. Just how he did that is up for debate, but whatever conclusions you come to about the earth's origins, God did it. Okay?"

The world is not full of items stamped “made by God”—the Creator is more subtle than that—but there are two locations where general hints of the divine presence might be expected to be seen most clearly. One is the vast cosmos itself, with its fifteen-billion-year history of evolving development following the big bang. The other is the “thinking reed” of humanity, so insignificant in physical scale but, as Pascal said, superior to all the stars because it alone knows them and itself.

What do today’s pastors think about science? What views do they hold on creation and evolution and how strongly do they hold them? How do origins issues impact their ministries? These were just a few of the questions that motivated us at BioLogos to commission a survey of pastors on origins

For concordists, the temptation is to interpret every Bible verse to match the current scientific picture. For non-concordists, the temptation is to interpret every Bible verse that appears to disagree with science as figurative.

In this video Conversation, Denis Alexander asserts that contemporary Christians are not taking the early chapters of Genesis seriously enough.

Congratulations to the 37 winners of the Evolution & Christian Faith (ECF) grants competition! ECF is a new BioLogos program designed to support projects and network-building among scholars, church leaders, and parachurch organizations.

This series by Denis Alexander reflects on advancements in genomics as well as their theological implications. He focuses on the relatedness of hominin genomes, arguing that this does not interfere with the image of God in humans. The image of God depends more on the capacity for relationship and covenant, not on a list of particular physical qualities. He then discusses why the recent studies of genomics provide “no grounds for genetic determinism.”

In this five-part series, David Williams responds to the book The Magician’s Twin: C.S. Lewis on Science, Scientism, and Society by John West and the Discovery Institute, showing that C.S. Lewis was a very complicated thinker whose views are hard to line up exactly with any camp in the current debates over the compatibility of Christian faith and evolutionary science.

In this talk, originally delivered at the BioLogos President's Circle meeting in October 2012, Dr. John Walton discusses the origin stories of Genesis 1-3, and why their focus on function and archetypes mean there is no Biblical narrative of material origins.

Many people assume that until Darwin came along, devout Christians everywhere read and understood Genesis in the same way. But Dr. Pak points out that some of the most revered figures in Christian history--Origen, Augustine, Aquinas, Luther, and Calvin--offered insightful but distinctive interpretations of the text that are often overlooked today. First presented at a symposium in Raleigh, NC, Dr. Pak's paper is presented here as a three part series.

The dictionaries I checked don’t define the term, “theistic evolution,” so I offer my own definition: the belief that God used the process of evolution to create living things, including humans.

In this series, Davis identifies core tenets or assumptions about the view of concordism, beginning with propositions about the Bible before concluding with a short historical commentary.

The related ideas of the “fixity of species” and “natural kinds” have been prominent in the science and faith conversation. Some Christians take Genesis to mean that God created (bara) fixed species (mîn). But does the text truly indicate such a concept? Biblical scholar Dr. Richard Hess looks at the Biblical context and meaning of the Hebrew mîn, and suggests that when Christians use it to frame our understanding of the entire created order, we may be asking too much of this single word.

Trinitarian theology and the image of God are important, non-essentialist resources to help us think about the distinct place of humanity in creation.

Taken from Chapter 2 of John Lennox's book Seven Days That Divide The World, this three part series looks at scripture interpretation. Lennox looks especially at the Galileo controversy regarding the movement of the Earth and why our own interpretations do not necessarily call into question the authority of the Scripture.

Over the last two weeks, the Forum has explored the imago Dei from various perspectives. Today’s post features a preview of the updated Question, “How could humans have evolved and still be created in the ‘ Image of God’? written by Senior Web Consultant and Writer Deborah Haarsma.

There is a sense in which we look at Temma and we want to affirm that she is made in the image of God by denying that the image of God has anything to do with her physical, material body.

Theologian, historian and Christian apologist Dr. John P. Dickson addresses the history and interpretation of Genesis 1. Making no claims about human biological origins, Dickson urges us to treat the early chapters of Genesis as a literary and historical statement, and listen carefully to it on those terms.

My students twinge and recoil a bit at the thought that persons with disabilities can be made in God’s image. “They just don’t look like it,” they say, zeroing in on what is physically seen.